The Torah instruction of the Kohanim

Levi and Aaron

Maimonides, in his Mishneh Torah (Hebrew: מִשְׁנֶה תּוֹרָה, "Repetition of the Torah"), states that Jacob separated his son Levi from his brothers and ordered him to study, and teach, the ways of service to God of his forefather Abraham to his brothers, and that Jacob also instructed his sons to perpetuate this order of Levi for eternity (Maimonides on Avodah Zorah 1:15) In Midrash Tanhuma it is written that the sons of Levi where overly generous in their Torah instruction and succeeded at instruction their neighboring tribes to the point where they too became reliable Torah instructors (Tanhuma to Numbers 12).

During the Egyptian exile, it is recorded in midrash that Amram the son of Kehot son of Levi was the spiritual leader of the children of Jacob. After his death, this leadership role was assumed by his son Aaron. Aaron, as the spiritual leader of the Jews during their bondage in Egypt, and likewise after the arrival of Moses and their ultimate redemption, was known to the nation as its instructor, a man of kindness, and as a peacemaker amongst arguing parties.

At the time of the erection of the tabernacle, God instructed Moses to appoint Aaron and his sons to serve in it as priests, as a precondition to God revealing his glory amongst the nation of Israel (Exodus 29:44-46).

The Court of the Priests

In addition to the commandment to the priests to oversee and guard the Temple in Jerusalem, the Torah also orders the priests to protect the holiness of the Mizbeach and the Ketoret service. This Mitzvah -and its included detail- gave birth to the creation of a committee -consisting of actual Kohanim- that oversaw the specifics of and enacted rules to protect those interests. This committee was known as either the "elders of the priesthood" (Hebrew זקני כהונה) or by the name "Court of the Priests" (בית הדין של הכהנים) (Misnah Yoma 1:5). Other functions of the Court of the Priests included investigating the lineage of the status quo Kohen new to the holy service.

It is also recorded in the Mishna the Court of the Priests also engaged in other aspects of communal and marital life that was directly related to the priests and their families (Mishna Ketubot 1:5, Mishna Rosh HaShana 1:7, Mishna Ketubot 13:1-2).

The High Priest

The "Anointed Priest" is a rabbinical term afforded the High Priest. According to Obadiah ben Abraham of Bertinoro the instruction of the High Priest carried as much weight as that of the entire Sanhedrin.

In the Talmud and Medrash

The Talmud entertains the notion that the Kohanim are "different" from the nation of Israel in the sense that they are called "Children of Knowledge" (Bnei Deah), with the Kohen possessing an ability to instruct Torah even in his stage of youth. The Talmud alludes that the Torah instruction of the Kohen was of general importance to the Jewish nation and of specific importance to topics relating to Kehuna.

In the Midrash, the unusual knowledge of the Kohanim were attributed to their consumption of Terumah (and additional holy foods). As to why this food consumption had this specific effect is a matter of Rabbinic debate; one opinion is that due to these foods being listed as part of the twenty-four kohanic gifts, the Kohanim did not need to engage in business and therefore had the mind to devote to Torah study and instruction. Another opinion is that the actual food itself—being of Kodesh quality—brought increased spiritual capacity to its Kohen consumer.

In the Zohar and Kabbalah

In the Zohar the ideal Kohen is described as the epitome of the knowledgeable man and as being reliable in activities involving Kedusha (holiness). In the "Zohar Chadash" Rabbi Yochanan is quoted as saying that the Kehuna goes in tandem with Torah study and isolation. By contrast, the Zohar Chadash later goes on to describe the Kohen's Torah knowledge as being involved with the Korban (sacrificial offering) and its respective owner -as a part of the greater nation of Israel- as a central role in the Korban service. Amongst the detail of note in terms of the Kohen's involvement is the requirement that he be experienced in having "Kavana" (mental intent) of the holy name of Yahweh during his servicial involvement.

In the expunges of the Zohar it recorded that the placing of the blood from the first sacrifice (in Hebrew: ail ha"miluim") offered in the Mishkan as placed on Ahron and his son's right ear cartilage had an eternal effect that their ear be receptive in internalizing Torahic concepts, and to have the ability to intertwine the written and Oral Torah's into one entity.

Superior knowledge of Torah

The Tanna Rabbi Yitzchok notes that it is the Kohen who accomplishes the "Nichoach" (the relaxing result of the sacrifice) -namely, the pleasure of God himself, it is therefore necessary that the Kohen be knowledgeable in Torah even more than the average Jew.

Rabbi Yitzchok goes on to note that in the event that the Kohen is an Am ha-aretz, his service is invalid. Rabbi Shimon -in taking an extreme approach- quantifies the unknowledgeable Kohen as being the equivalent of an animal and beast. Rabbi Yannai as well lists this distinction,

The Kabbalistic work Raziel HaMalach describes the Kohen as teaching Torah to the people and due to participation of the masses a divine blessing for material sustenance is given. Alternatively, lack of participation leads to the opposite effect.

In Chabad literature

Chabad literature delivers an in depth view of the unique divine character traits of the tribe of Levi in general and of the priests in particular. Beginning from Shneur Zalman of Liadi, the "Alter Rebbe," who at length described the unique kindness attribute of Aaron and also the divine wisdom given to the priests (kohanim) in all generations inclusive of kohanim who are merely youth.

Dovber Schneuri, "the Mitteler Rebbe," describes the instructive attributes of the priests and modern kohanim, even at greater length than his father and predecessor, in terms of all divine intellect of the Torah being drawn down by way of the Torah study and instruction of the kohanim. He also explained the Temple menorah lighting and incense offering of the priests as symbolic of the ability of the priests to produce joy and pleasure in the "attribute of wisdom" ("מדת החכמה"), which brings the Jewish nation an increase in material sustenance - even in times of exile when the Temple service is not being performed.